The environmental wounds to Cobain’s natural INFP disposition left his ego vulnerable to an anima invasion. It was she who allowed the instinctual power of the unconscious, in both its creative and destructive properties, to flow through the inferior function and overrun his personality, attempting to restore order by instigating archetypal modes of adaptation.

Populism has acquired a negative reputation, and this is especially true now with the presidency of Donald Trump, but many other political leaders have used extraverted sensation tactics and policies to rally the cause of the common man. This is true not only of Andrew Jackson—in whom extraverted sensation (Se) seems to be dominant—but also of Lyndon B. Johnson and Theodore Roosevelt.

The mythic relationship between Apollo and Hermes personifies a working relationship between two entirely different styles of being the world. Apollo, lord of reason, light, and order, appears fascinated by Hermes—a figure associated with trickery, liminal spaces, and movement. Despite the two gods’ intrinsic tensions, they build a lasting relationship.

“Once upon a time, there was a quiet little village in the French countryside whose people believed in tranquillité.” This opening indicates that the psychological orientation of the village is one of peace and calmness, agreeability and order, suggesting that the village has certain values through which it judges situations—in other words a feeling function is at work.

Within the function-attitude preference hierarchy for each type, there are three natural groupings which seem to reflect a “Me, Spirit, and Other” delineation and describe our areas of “strength, vulnerability and creativity, and defense,” respectively. Is it more than a coincidence that this configuration has parallels in most traditional world views, as “Earth, Heaven, and Underworld?”

Rather than truly being able to move down to embrace the inferior function, to achieve “integrity in depth,” Nietzsche tries to “overcome” the problem of the personality. His fantastic intuitions are not wholly thought through, and so he is not able to deal with the real task of individuation, which asks us to ground consciousness in the reality of body and mind.

Kowalsky’s self-sacrifice can be seen as the Animus acting as “the door through which all the figures of the unconscious come into consciousness.” His extraverted feeling is giving Stone a much-needed lesson: She must stop holding on to a situation that is no longer life-giving. It is time to let go of her debilitating prison of pain—and of her former self—so she can move forward.

The typical debate—‘Profiling is bad!’ vs. ‘We’re not profiling!’—has not been particularly productive. Racial and ethnic stereotyping continues despite decades of public condemnation. It seems to me that the questions we really need to be considering are more along the lines of: ‘What is profiling?’ ‘How and when does it lead to bad outcomes?’

If the dreamer is willing to work a dream from a psychological type perspective and the therapist has the knowledge to do so, then bringing type to dream work can be helpful. I utilize this approach either when I see an aspect of psychological type present or when I cannot make heads or tails of a dream by taking other approaches.

Our often-used shorthand illustration with a line drawn between the four allegedly conscious function-attitudes and the four “unconscious” ones is misleading because consciousness is not a sufficiently reliable characteristic for distinguishing these two sides of the psyche’s typology. It’s related to what distinguishes them, but only as a secondary and fairly unpredictable characteristic.

China has emphasized Se and Ne, leaving itself at present with a relatively weak Ni, even though Ni is China’s natural superior function and its historical birthright. A strong Ni, for example was the consciousness that gave birth to the three great Chinese religions: Confucianism, Taoism, and Buddhism, all of which anticipated Jung’s notion of the Self.

The portrait of Bob Dylan in the film “I’m not there” demonstrates how a lack of father-specific structure is compensated by a powerful and extraordinarily creative but volatile and defenseless Puer structure; and the movie further illustrates the tendency of the Shadow complexes to rise to repair such psychic vulnerabilities and restore equilibrium.